Ethics and climate has explained in numerous articles on this site why climate change policy raises civilization challenging ethical issues which have practical significance for policy-making. This article identifies five common arguments that are very frequently made in opposition to proposed climate change laws and policies that cannot be adequately responded to without full recognition of serious ethical problems with these arguments. Yet the national debate on climate change and its press coverage in the United States and many other countries continue to ignore serious ethical problems with arguments made against climate change policies. The failure to identify the ethical problems with these arguments greatly weakens potential responses to these arguments. These arguments include:
1. A nation should not adopt climate change policies because these policies will harm the national economy.
This argument is obviously ethically problematic because it fails to consider that high emitting governments and entities have clear ethical obligations to not harm others. Economic arguments in opposition to climate change policies are almost always arguments about self-interest that ignore strong global obligations. Climate change is a problem that is being caused mostly by high emitting nations and people that are harming and putting at risk poor people and the ecological systems on which they depend around the world. It is clearly ethically unacceptable for those causing the harms to others to only consider the costs to them of reducing the damages they are causing while ignoring their responsibilities to not harm others.
It is not only high emitting nations and corporations that are ignoring the ethical problems with cost-based arguments against climate change policies. Some environmental NGOs usually fail to spot the ethical problems with arguments made against climate change policies based upon the cost or reducing ghg emissions to the emitters. Again and again proponents of action on climate change have responded to economic arguments against taking action to reduce the threat of climate change by making counter economic arguments such as climate change policies will produce new jobs or reduce adverse economic impacts that will follow from the failure to reduce the threat of climate change. In responding this way, proponents of climate change policy action are implicitly confirming the ethically dubious notion that public policy must be based upon economic self-interest rather than responsibilities to those who will be most harmed by inaction. There is, of course, nothing wrong with claims that some climate change policies will produce jobs, but such assertions should also say that emissions should be reduced because high-emitters of ghgs have duties and obligations to do so.
2. Nations need not reduce their ghg emissions until other high emitting nations also act to reduce their emissions because this will put the nation that reduces its emissions in a disadvantageous economic position.
Over and over again opponents of climate change policies at the national level have argued that high emitting nations should not act to reduce their ghg emissions until other high emitting nations also act accordingly. In the United States, for instance, it is frequently said that the United States should not reduce its ghg emissions until China does so. Implicit in this argument is the notion that governments should only adopt policies which are in their economic interest to do so. Yet as a matter of ethics, as we have seen, all nations have a strong ethical duty to reduce their emissions to their fair share of safe global emissions and national economic self-interest is not an acceptable justification for failing to reduce national ghg emissions. Nations are required as a matter of ethics to reduce their ghg emissions to their fair share of safe global emissions; they are not required to reduce other nations’ share of safe global emissions. And so, nations have an ethical duty to reduce their ghg emissions to their fair share of safe global emissions without regard to what other nations do.
3. Nations need not reduce their ghg emissions as long as other nations are emitting high levels of ghg because it will do no good for one nation to act if other nations do not act.
A common claim similar to argument 2 is the assertion nations need not reduce their ghg emissions until others do so because it will do no good for one nation to reduce its emissions while high-emitting nations continue to emit without reductions. It is not factually true that a nation that is emitting ghgs at levels above its fair share of safe global emissions is not harming others because they are continuing to cause elevated atmospheric concentrations of ghg which will cause some harm to some places and people than would not be experienced if the nation was emitting ghg at lower levels. And so, since all nations have an ethical duty to reduce their ghg emissions to their fair share of safe global emissions, nations have a duty to reduce the harm that they are causing to others even if there is no adequate global response to climate change.
4. No nation need act to reduce the threat of climate change until all scientific uncertainties about climate change impacts are resolved.
Over and over again opponents of climate change policies have argued that nations need not act to reduce the threat of climate change because there are scientific uncertainties about the magnitude and timing of human-induced climate change impacts. There are a host of ethical problems with these arguments. First, as we have explained in detail on this website under the category of disinformation campaign in the index, some arguments that claim that that there is significant scientific uncertainty about human impacts on climate have been based upon lies or reckless disregard for the truth about mainstream climate change science. Second, other scientific uncertainty arguments are premised on cherry picking climate change science, that is focusing on what is unknown about climate change while ignoring numerous conclusions of the scientific community that are not in serious dispute. Third. other claims that there is scientific uncertainty about human induced climate change have not been subjected to peer-review. Fourth some arguments against climate change policies on the basis of scientific uncertainty often rest on the ethically dubious notion that nothing should be done to reduce a threat that some are imposing on others until all uncertainties are resolved. They make this argument despite the fact that if high emitters of ghg wait until all uncertainties are resolved before reducing their ghg emissions:
It will likely be too late to prevent serious harm if the mainstream scientific view of climate change is later vindicated;
It will be much more difficult to prevent catastrophic harm if nations wait, and
The argument to wait ignores the fact that those who will be harmed the most have not consented to be put at greater risk by waiting.
For all of these reasons, arguments against taking action to reduce the threat of climate change based upon scientific uncertainty fail to pass minimum ethical scrutiny.
5. Nations need only set ghg emissions reduction targets to levels consistent with their national interest.
Nations continue to set ghg emissions reductions targets at levels based upon their self-interest despite the fact that any national target must be understood to be implicitly a position on two issues that cannot be thought about clearly without considering ethical obligations. That is, every national ghg emissions reduction target is implicitly a position on : (a) a safe ghg atmospheric stabilization target; and (b) the nation’s fair share of total global ghg emissions that will achieve safe ghg atmospheric concentrations.
A position on a global ghg atmospheric stabilization target is essentially an ethical question because a global ghg atmospheric concentration goal will determine to what extent the most vulnerable people and the ecological systems on which they depend will be put at risk. And so a position that a nation takes on atmospheric ghg atmospheric targets is necessarily an ethical issue because nations and people have an ethical duty to not harm others and the numerical ghg atmospheric goal will determine how much harm polluting nations will impose on the most vulnerable.
Once a global ghg atmospheric goal is determined, a nation’s ghg emissions reduction target is also necessarily implicitly a position on the nation’s fair share of safe global ghg emissions, an issue of distributive justice and ethics at its core.
And so any national ghg emissions target is inherently a position on important ethical and justice issues and thus setting a national emissions reduction target based upon national interest alone fails to pass minimum ethical scrutiny.
Negotiations on the international climate regime have begun in Warsaw at a time when the scientific community, including the IPCC in its recent report on the Physical Basis for Climate Change Science and UNEP in its just released Emissions Gap Report, are advising the international community that the world is running out of time to prevent dangerous climate change.
The Warsaw agenda includes numerous topics that raise profound ethical and justice issues which not only must be faced to achieve a global climate change solution but which are also increasingly at the center of the most contentious issues in the international climate negotiations. Despite this fact, the international media, at least in most developed countries, is utterly failing to report on the ethical and justice dimensions of issues that are so central to achieving a favorable outcome in Warsaw. The failure of the media to continue to report on these issues almost guarantees that nations will continue to ignore their ethical obligations, a prospect which surely dooms the development of an adequate global climate regime.
This is the first entry in a multi-part series which will first examine the ethical dimensions of major issues under consideration in Warsaw and then, at the conclusion of COP-19, report on what was accomplished in Warsaw on these ethical issues.
Among Warsaw issues examined in this series through an ethical lens will be:
1. The extent to which nations make ghg emissions reductions commitments based upon “equity” rather than national interest alone.
2. The willingness of nations to agree to a new treaty that is to be completed in 2015 and that comes into effect in 2020 that includes a format for emissions reductions that takes equity and justice seriously.
3. The willingness of high-emitting nations to finance adaptation and climate change reduction strategies in vulnerable, developing counties.
4. The willingness of those nations most responsible for human-induced warming to agree to finance the value of losses and damages from climate change that can’t be avoided.
5. The extent to which some nations more than others are barriers to an urgently needed global climate change treaty.
6. The willingness of nations to accept a new climate change treaty that is sufficiently legally binding that it provides adequate sanctions for those who do not comply with their promises.
The next entry in the series will look at the ethical issues entailed by the need for national emissions reductions commitments to be based on “equity” and “justice”.
By:
Donald A. Brown
Scholar in Residence and Professor, Sustainability Ethics and Law
Widener University School of Law
Visiting Professor, Nagoya University, Nagoya, Japan
Part-time Professor, Nanjing University for Information Science and Technology, Nanjing, China
Editor’s Note: This entry contains both a video and a the text on which the video was based that examines the views of US Presidential candidate Mitt Romney on climate change though an ethical lens. The text follows the video.
I. Introduction
Ethicsandclimate.org has critically examined US President Obama’s approach to climate change on several occasions. See, for instance:
Ethicsandclimate.org now turns to an ethical analysis of US Republican presidential candidate Mitt Romney’s views on climate change. Although Mitt Romney’s position on climate change appears to have changed over time (at one time supported policies to reduce the threat of climate change), he recently has opposed legislation designed to reduce greenhouse gases citing two reasons. In an October 2011 he asserted in response to a question about his view on climate change that he was opposed to climate change legislation because:
He did not know whether climate change was human caused.
Climate change is a global problem and the US should not spend huge amounts of money on a problem that is global in scope.
In addition, during his acceptance speech at the Republican convention on August 30, 2012, Romney commented on climate change by asserting that President Obama would try to stop raising seas and heal the planet while he would help American families, thus implicitly implying that he would not support climate change legislation while he was President (Lacey, 2012).
II. Ethical Analysis Of Romney’s Opposition To Climate Change Policies
Should Mitt Romney’s opposition to government action on climate change be understood as a profound ethical lapse? The potential ethical significance of an unwillingness to act on climate change is obvious once one understands that:
High emitting nations and individuals are putting tens of millions of the world’s poorest people at risk.
Tens of thousands of deaths and other harms caused by climate change are already attributable to human-induced warming, that is climate change is not just a civilization challenging future problem but the present cause of misery to some humans in some parts of the world.
Even if the international community could stabilize atmospheric concentrations of greenhouse gas emissions at current levels further warming will continue for as much as 100 years because of thermal lags in the climate system.
The mainstream scientific view holds that the world is likely running out of time to prevent rapid, nonlinear, and potentially catastrophic warming.
These facts are held by mainstream scientific view on climate change, a view supported by every academy of sciences in the world that has taken a position including theUnited States Academy of Sciences, 97 to 98% of the scientists that actually do climate science research, and over 100 scientific organizations in the world whose members have relevant expertise.
In light of the above, Mitt Romney’s position on human-induced warming is a stunning moral failure. We now investigate in more detail ethical problems with the specific justifications articulated by Romney so far for his unwillingness to support climate change legislation.
Ethical analysis of opposing greenhouse gas reduction policies on the basis of lack of scientific evidence of human causation.
It is not clear from candidate Romney’s stated position about human causation of observable warming whether he is claiming that there is no evidence of human causation or alternatively that there is significant scientific uncertainty about links between human activities and observed warming.
If Romney is claiming that there is no evidence of human causation of warming this is either a lie or reckless disregard for the truth. That is any claim that there is no evidence that observed warming is caused by human activity is demonstratively false. In fact there are numerous independent and robust lines of evidence that humans are mostly responsible for the undeniable warming the world is experiencing. This evidence includes:
(Cook 2010)
Multiple climate fingerprints of human causation including how the upper atmosphere is warming in comparison to the lower atmosphere, nights are warming faster than days, the upper limit of the troposphere is rising as the world warms, more heat is returning to Earth, less oxygen is being found in atmosphere as CO2 rises, and ocean temperature change patterns can’t be attributed to factors that drive natural climate variability.
Multiple studies (called attribution studies) designed to statistically test the probability that observed warming could be attributed to natural variability.
Measures of isotopes of CO2 that support the conclusion that the CO2 appearing in the atmosphere is from fossil fuels combustion.
Close correlation between atmospheric CO2 concentrations and global consumption of fossil fuel and deforestation.
Inability to attribute observed warming to known causes of natural climate variability.
Uncontestable scientific understanding that as greenhouse gases are added to the atmosphere the Earth’s climate will warm to some extent.
It is clearly untruthful to claim that there’s no evidence of human causation of observed warming.
Perhaps, Romney is claiming, however, not that there is no evidence of human causation, but rather that there is significant scientific uncertainty about whether warming can be attributed to human activities. Yet the mainstream scientific view on this issue is that it is more than 90% certain that observable warming is primarily caused by increasing concentrations of greenhouse gases produced by human activities including the burning of fossil fuels and deforestation (IPCC, 2007). The mainstream scientific view, as we have seen, is supported by the most prestigious scientific organizations in the world a fact in itself that has moral significance.
Even assuming for the sake of argument that there is more scientific uncertainty about human causation of warming than that recognized by the mainstream scientific view, as we have explained in Ethicsandclimate.org before in numerous articles (See. e.g. Brown, 2008a), using scientific uncertainty as an excuse for non-action on climate change does not pass minimum ethical scrutiny due to certain features of the climate change problem including:
The enormous adverse potential impacts on human health and the environment from human-induced climate change articulated by the consensus view.
The disproportionate climate change impacts on the poorest people of the world.
The real potential for potentially catastrophic climate surprises recognized by the mainstream scientific view.
The fact that much of the science of the climate change problem has never or is not now in dispute, even if one acknowledges some remaining uncertainty about timing or magnitude of climate change impacts.
The fact that climate change damage is probably already being experienced by some people, plants, animals, and ecosystems around the world in the form of rising seas and increased strength of tropical storms and more frequent and intense droughts and floods.
The strong likelihood that serious and irreversible damage will be experienced before all the uncertainties can be eliminated.
The fact that the longer nations wait to take action, the more difficult it will be to stabilize greenhouse gases at levels which don’t create serious damage.
The fact that those who will be most harmed by climate change have rights to be consulted about decisions that dare made to take no action on climate change on the basis of basis scientific uncertainty.
The fact that the mainstream view holds that the world is running out of time to prevent dangerous climate change.
Given these features of the climate change problem, it is inconceivable that any ethical system would condone an excuse for non-action on climate change based upon scientific uncertainty. This is particularly true because if the consensus view is wrong about the magnitude and timing of climate change it could be wrong in both directions, that is, climate change impacts could be much worse and more rapid than the impacts identified by IPCC and the US Academy of Sciences even if they also could be less harmful in regard to timing and magnitude.
All major ethical systems would strongly condemn behavior that is much less threatening and dangerous than climate change. That is deontological, utilitarian, justice, ecocentric, biocentric, and relationship based ethics would not condone using scientific uncertainty as justification for not reducing high levels of greenhouse gas emissions given what is not in dispute among mainstream climate scientists (See Brown, 2002: 141-148). For this is a problem that if not controlled may cause the death of tens or hundreds of thousands of helpless victims caused by intense storms and heat waves, the death or sickness of millions that may suffer dengue fever or malaria, the destruction of some nations’ ability to grow food or provide drinking water, the devastation of forests and personal property, and the acceleration of elimination of countless species of plants and animals that are already stressed by other human activities. In summary, global warming threatens many of the things that humans hold to be of most value, i.e., life, health, family, the ability to make a living, community, and the natural environment.
The ethical duty to avoid risky behavior is proportional to the magnitude of the potential harm. Because climate change is likely to cause death to many, if not millions of people, through heat stroke, vector borne disease, and flooding, annihilate many island nations by rising seas, cause billions of dollars in property damage in intense storms, and destroy the ability of hundreds of millions to feed themselves in hotter drier climates, the duty to refrain from activities which could cause global warming is extraordinarily strong even in the face of scientific uncertainty about consequences.
Therefore, the nature of the risk from climate change is enormous and using scientific uncertainty as an excuse for doing nothing is ethically intolerable.
In fact that there is wide spread cross-cultural acceptance of the idea that one should not engage in very risky behavior that could cause great harm to things which people attach great value to is a conclusion that is clear from the acceptance of the “precautionary principle” in a growing number of international treaties including the 1992 United Nations Framework Convention on Climate Change (UN, 1992, Article 3). Under the precautionary principle agreed in the climate change convention, nations promised not to use scientific uncertainty as an excuse for not taking cost-effective action. This is an additional ethical reason why scientific uncertainty cannot now be used by nations as an excuse for refusing to make reductions to their fair share of safe global emissions. That is, in addition to the strong ethical reasons identified sbove, a nation may not break a promise made to other nations in the UNFCCC to not use scientific uncertainty as justification for non-action on climate change.
II. Ethical Duty To Act Does Not Depend On Other Nation’s Greenhouse Gas Emissions Reduction Commitments
As we have seen, Presidential candidate Romney has also indicated that he would not support US domestic change legislation because it is a global problem and the United States should not spend money on such a global problem. It would appear that Romney is objecting to US expenditures to reduce greenhouse gases as long as other nations are not also committing to reduce their greenhouse gas emissions although it is not clear why Romeny would object to US action on climate change on the basis that is a global problem. Implicit in this justification appears to be the unstated assumption that no nation need to reduce its greenhouse gas emissions to its fair share of safe global missions until other nations act accordingly. Yet this excuse for non-action on climate change also does not withstand minimum ethical scrutiny.
Because current greenhouse gas levels are already harming people, plants, animals, and ecosystems around the world according to the consensus climate change scientific view, and even if global atmospheric concentrations of greenhouse gases could be stabilized at current levels, an extraordinarily difficult goal to achieve, climate change-caused harms will grow in the years ahead. For this reason, current levels of total global greenhouse gas emissions must be reduced significantly to avoid future harms especially to those who have done little to cause the existing problem.
Yet, not all nations have equal responsibility to reduce greenhouse emissions given differences among nations in current and past emissions levels and steps already taken to reduce national emissions. However, all nations have an ethical duty to reduce their greenhouse gas emissions to their fair share of safe global emissions if they are exceeding their fair share (See Brown 2008). Although reasonable people may disagree on what fairness requires because different theories of distributive justice reach different conclusiosn about how to allocate responsibility, no developed nation may reasonablly make the argument that they are justified in not reducing greenhouse gas emissions subatanially because of the cilization challenging magnitude of emissions reductions that are needed to stabilze atmospheric concentrations at safe levels and the hugely disproportionate emissons levels attributable to developed nations.
As a matter of distributive justice, no nation nay deny that it has a duty to keep its national emissions levels below its fair share of safe global emissions. Therefore if a nation is exceeding its fair share of safe global emissions, that nation has an ethical duty to reduce emissions and this duty does not depend upon what other nations are doing.
Although some developing nations can make a presentable argument that they could increase greenhouse gas emissions without exceeding their fair share of global emissions, the developed nations, including the United States cannot make this argument because it is known that existing total global emissions levels need to be significantly reduced and the developed nations are very high emitting nations compared to most nations in the world. For this reason, the United States and other developed nations, along with perhaps a few developing nations, have an immediate duty to begin to reduce their emissions to their fair share of safe global emissions and this obligation is compelled by basic justice, not a need for leadership.
The duty to reduce emissions is not diminished if others who are contributing to the harm fail to cease their harmful behavior. This is so because no nation or person has a right to continue destructive behavior on the basis that others who are causing damage have not ceased their destructive behavior. The only question that needs to be examined to trigger a responsibility to begin to make immediate reductions in greenhouse gas emissions is whether the nation is exceeding its fair share of safe global emissions.
In addition to principles of distributive justice, developed nations have another strong reason why they must reduce their emissions to their fair share of safe global emissions. That is, they promised to do reduce their emissions based upon “equity” in the Untied Nations Framework Convention on Climate Change to prevent dangerous anthropocentric interference with the climate system. Violating a provision of an international agreement such as the UNFCCC is considered a wrongful act under international law, and is therefore an unethical action for consenting nations (See, e.g., International Law Commission Draft Articles on State Responsibility Art. 2(a) & (b), 2001). Since parties to the UNFCCC also agreed that Annex I countries, that is developed countries, would take the lead in combating climate change and modifying future trends, Annex I countries must undertake policies and measures to limit their emissions regardless of actions taken by non-Annex I country parties. This is now a matter of international law as well as a principle of distributive justice.
For these reasons, high emitting nations in particular have a legal and ethical responsibility to reduce emissions to their fair share of safe global emissions. This duty applies regardless of efforts undertaken by other nations.
And so, Republican presidential candidate Romney may not justify a refusal of the United States to reduce its greenhouse gas emissions to its fair share of safe global emissions on the basis that other nations refuse to do so. All that is being asked of United States is that it limit its greenhouse gas emissions to it’s fair and just share. It is not being asked to solve the problem for the rest of the world.
For these reasons, the United States may not refuse to reduce its emissions to its fair share of safe global emission because not all nations have acted accordingly. Such a conclusion is ethically absurd.
III. Conclusion
For all these reasons, US presidential candidate Romney’s position on climate change fails to pass minimal ethical scrutiny.
References:
Brown, Donald (2002) American Heat, Ethical Problems with The United States Response to Global Warming, Rowman and Littlefield, Lantham Maryland.
International Law Commission (2001) Draft Articles on Responsibility of States for Internationally Wrongful Acts, Supplement No. 10 (A/56/10), chp.IV.E.1, available at: http://www.unhcr.org/refworld/docid/3ddb8f804.html [accessed 1 September 2012]
I. Introduction: What Is Missing In Reporting About The Durban Outcome?
It has now been two weeks since negotiations at the 17th Conference of the Parties (COP-17) under the United Nations Framework Convention on Climate Change (UNFCCC) were completed in the early morning of Sunday, December 11, 2011 in Durban, South Africa. We will claim that there is something missing from the reporting of what happened in Durban that is crucial if one aspires to think critically about the Durban outcomes. That is, reporting on Durban has for the most part missed the biggest story, namely that most nations continue to act as if they have no obligations to reduce their greenhouse gas emissions to their fair share of safe global emission, that the positions they have been taking on most major climate issues fail any reasonable minimum ethical test, that an acknowledgement that nations not only have interests but duties and responsibilities continues to be the key missing element in the negotiations, and that some nations in particular have lamentably not only failed to lead on climate change but are continuing to take positions that not only fail to satisfy their immediate international duties to reduce their greenhouse gas emissions but also encourage irresponsible behavior of other nations.
Among these nations are the United States, Canada, Russia, and Japan and several developing countries. As we shall see, these countries, among others, have continued to negotiate as if: (a) they only need to commit to reduce their greenhouse gas emission if other nations commit to do so, in other words that their national interests limit their international obligations, (b) any emissions reductions commitments can be determined and calculated without regard to what is each nation’s fair share of safe global emissions, (c) large emitting nations have no duty to compensate people or nations that are vulnerable to climate change for climate change damages or reasonable adaptation responses, and (d) they often justify their own failure to actually reduce emissions to their fair share of safe global emissions on the inability to of the international community to reach an adequate solution under the United Nations Framework Convention on Climate Change. We are not saying that these countries were exclusively the blame for disappointing Durban outcomes, there is plenty of blame to go around. Yet, some countries have distinguished themselves by their positions that are obviously based upon national economic interest rather than a fulfillment of global responsibilities.
Although the leadership in the United States and other nations that are failing to make commitments congruent with their ethical obligations will no doubt claim that their position in the international climate negotiations is limited by what is politically feasible in their countries, the world needs national leaders who are prepared to urge their nations to make commitments congruent with their ethical obligations, not on national self-interest alone. (For an example of national leadership that fulfilled this requirement, see, Brown, 2009)
As has been the case for recent COPs, commentators about achievements at COP-17 are split on whether these negotiations accomplished some important positive steps toward an eventual meaningful global solution to climate change or whether Durban must be understood as another tragic international failure to come up with an adequate solution to the immense threat of human-induced warming. (For a good articulation of these two views, see: Light, 2011 and Hertsgaard, 2011)
As we shall see this difference of opinion about how to characterize Durban outcomes is ultimately a disagreement about whether each COP outcome should be judged on the basis of what is politically feasible at that moment in history in which the COP takes place or whether what is politically feasible at any moment in history should itself be critically reflected on. If one judges Durban outcomes on the basis of what was deemed politically feasible coming into Durban, one can reasonably draw positive conclusions about Durban outcomes. But if one reviews Durban outcomes from the standpoint of what nations should agree to in light of their ethical and moral responsibilities, Durban is another tragic missed opportunity.
ClimateEthics has frequently explained that the key missing element in international climate negotiations as well as in the development of domestic climate change policies for most nations has been acknowledgement that nations not only have economic interests that can be affected by climate change policies but also have duties, responsibilities, and obligations to protect people around the world and the natural resources on which life depends. (See for example, Brown, 2010a) This is so because climate change must be understood as a civilization challenging ethical and moral problem and the failure to acknowledge and act on this has been responsible for an inadequate global response to climate change’s immense threat during the twenty years of international negotiations that have sought to reach agreement on a global solution. That is the major problem with international climate negotiations is that most nations are approaching the negotiations has if their economic interests trump their global responsibilities.
If climate change is an ethical problem, then practical consequences for national positions on climate change follow. (See, Brown, 2011 for a discussion of specific practical consequences that follow from recognition that climate change is an ethical problem) These consequences include that nations should commit to do what their ethical responsibilities, obligations, and duties requires of them without regard to whether all other nations are agreeing to do so.
This post examines concretely what happened in the recently concluded Durban climate change negotiations with the goal of explicating why the lack of acceptance of duties and responsibilities, that is lack of acceptance that climate change is an ethical problem, continues to be the major barrier to achieving an adequate global approach to reduce the threat of climate change. Unless, the international community can convince or cajole nations to make commitments consistent with their ethical obligations, then international climate negotiations are likely to continue to be plagued by the failure to tackle the most difficult climate change issues.
If climate change is understood as essentially an ethical problem, several practical consequences for policy formation follow. Yet it would appear there is widespread failure of those engaged in climate change policy controversies to understand the enormous practical significance for policy formation of the acknowledgement that climate change is a moral issue.
Given the growing urgency of the need to rapidly reduce global greenhouse gas emissions and the hard-to-imagine magnitude of global emissions reductions needed to stabilize atmospheric concentrations at reasonably safe levels, the failure of many engaged in climate change controversies to see the practical significance of understanding climate change as an ethical problem must be seen as a huge human tragedy.
The evidence for this widespread failure to understand the practical significance of seeing climate change as a moral issue includes the almost universal failure of the press or advocates of climate change policies to ask those governments, businesses, organizations, or individuals who oppose national climate change policies on the grounds of national economic cost alone whether they deny that in addition to national economic interest nations must comply with their obligations, duties, and responsibilities to prevent harm to millions of poor, vulnerable people around the world. In the United States and other high-emitting nations there is hardly a peep or a whisper about the practical consequences of seeing climate change as a world-challenging ethical problem.
Without doubt, there are several reasons why climate change must be understood essentially as a civilization challenging ethical problem. Many have asserted that climate change is an ethical problem, but few appear to understand what practical difference it makes if climate change is seen as an ethical problem.
Why is climate change fundamentally an ethical problem?
First, climate change creates duties, responsibilities, and obligations because those most responsible for causing this problem are the richer developed countries or rich people in developed and developing countries, yet those who are most vulnerable to the problem’s harshest impacts are some of the world’s poorest people around the world. That is, climate change is an ethical problem because its biggest victims are people who have done little to cause the immense threat to them. .
Second, climate-change impacts are potentially catastrophic for many of the poorest people around the world if not the entire world. Climate change harms include deaths from disease, droughts, floods, heat, and intense storms, damages to homes and villages from rising oceans, adverse impacts on agriculture, diminishing natural resources, the inability to rely upon traditional sources of food, and the destruction of water supplies. In fact, climate change threatens the very existence of some small island nations. Clearly these impacts are potentially catastrophic. Yet there is growing evidence that greenhouse gas levels and resulting warming may be approaching thresholds that could lead to losing control over rising emissions.
Third, climate change must be understood to be an ethical problem because of its global scope. If other problems are created at the local, regional or national scale, citizens can petition their governments to protect them from serious harms. But at the global level, no government exists whose jurisdiction matches the scale of the problem. And so, although national, regional and local governments have the ability and responsibility to protect citizens within their boarders, they have no responsibility to foreigners in the absence of international law. For this reason, ethical appeals are necessary to motivate governments to take steps to prevent their citizens from seriously harming foreigners.
Although many have acknowledged that climate change must be understood as an ethical problem, the practical significance for policy formation that follows from this recognition appears to be widely not understood. The following are ten practical consequences, among many others, for policy formation that flow from the acknowledgement that climate change is an ethical problem.
Although there are some climate change ethical issues about which reasonable ethical principles would reach different conclusions about what ethics requires, the following are conclusions about which there is a strong overlapping consensus among ethical theories. The ethical basis for these claims have been more rigorously worked out in prior articles and are not repeated here to reduce complexity.
II. Ten Practical Consequences of Acknowledgement Climate Change Is An Ethical Problem.
If climate change is an ethical problem, then:
1. Nations or sub-national governments may not look to their domestic economic interests alone to justify their response to climate change because they must also comply with their duties, responsibilities, and obligations to others to prevent climate-change caused harms.
2. All nations, sub-national governments, businesses, organizations, and individual must reduce their greenhouse gas emissions to their fair share of safe global emissions. Although different theories of distributive justice would reach different conclusions about what “fairness” requires quantitatively, most of the positions taken by opponents of climate change policies fail to pass minimum ethical scrutiny given the huge differences in emissions levels between high and low emitting nations and the enormity of global emissions reductions needed to prevent catastrophic climate change. Any test of “fairness” must look to principles of distributive or retributive justice and must be supported by moral reasoning.
3. No nation may refuse to reduce its greenhouse gas emissions to its fair share of safe global emissions on the basis that some other nations are not reducing their emissions to their fair share of safe global emissions. All nations must reduce their greenhouse gas emissions to their fair share of safe global emissions without regard to what other nations do.
4. No national policy on climate change is ethically acceptable unless it, in combination with fair levels of greenhouse gas emissions from other countries, leads to stabilizing greenhouse gas atmospheric concentrations at levels that prevent harm to those around the world who are most vulnerable to climate change. This is so because any national position on climate change is implicitly a position on adequate global atmospheric greenhouse gas concentration stabilization level and all nations have a duty to prevent atmospheric greenhouse concentrations from exceeding levels that are harmful to others.
5. Because it has been scientifically well established that there is a great risk of catastrophic harm from human-induced change (even though it is acknowledged that there are remaining uncertainties about timing and magnitude of climate change impacts), no high-emitting nation, sub-national government, organization, business, or individual of greenhouse gases may use some remaining scientific uncertainty about climate change impacts as an excuse for not reducing its emissions to its fair share of safe global greenhouse gas emission on the basis of scientific uncertainty. The duty to prevent great harm to others begins once a person is on notice that they are potentially causing great harm, not when the harm is absolutely proven.
6. Those nations, sub-national governments, organizations, businesses, and individuals that are emitting greenhouse gases above their fair share of safe global emissions have obligations, duties, and responsibilities for the costs of adaptation or damages to those who are harmed are will be harmed by climate change.
7. Given the magnitude of potential harms from climate change, those who make skeptical arguments against the mainstream scientific view on climate change have a duty to submit skeptical arguments to peer-review, acknowledge what is not in dispute about climate change science and not only focus on what is unknown, refrain from making specious claims about mainstream science of climate change such as the entire scientific basis for climate change has been completely debunked, and assume the burden of proof to show that emissions of greenhouse gases are benign.
8. Those nations or entities that have historically far exceeded their fair of safe global emissions have some responsibility for their historic emissions. Although the date at which responsibility for historic emissions is triggered is a matter about which different ethical theories may disagree, at the very latest nations have responsibility for their historical emissions on the date that they were on notice that excess greenhouse gas emissions were dangerous for others, not on the date that danger was proven.
9. In determining what is any nation’s fair share of safe global emissions, the nation must either assume that all humans have an equal right to use the atmosphere as a sink for greenhouse gases, or identify another allocation formula based upon morally relevant criteria. All nations have an ethical duty to explain why any deviation from per capita greenhouse gas emissions is ethically justified.
10. Some economic tools frequently used to evaluate public policy on climate change such as cost-benefit analysis that don’t acknowledge responsibility for allocating the burdens for reducing the threat of climate change on the basis of distributive justice are ethically problematic.
By:
Donald A. Brown,
Associate Professor,
Environmental Ethics, Science, and Law
Penn State University
dab57@psu.edu
One of the great privileges of writing ClimateEthics is that it exposes the writer to the good, bad, and ugly of climate change arguments being made around the world. Actually quite frequently we receive thoughtful comments that force us to go a little deeper and in some cases correct mistakes or correct reasonable misinterpretations. Often we get inspiring comments.
MANY MORE PEOPLE should be speaking out about these arguments. If only a dozen ethicists, moral philosophers, and others are conveying the strong argument in clear ethical/moral terms, the lack of others speaking out defeats the entire enterprise. People (the public, the media, and so forth) naturally wonder, if only 1 percent of all ethicists, spiritual leaders, moral philosophers, other philosophers, “wise women and men”, and so forth are speaking out in ethical/moral terms, then those ethical/moral arguments must truly be “not all that important”, or “highly controversial and not broadly accepted”, or “only held by theoretical folks”, or whatever. So, the efforts of the one percent or two percent of folks who DO speak out in those terms are somewhat nullified, in reality, if more and more people in the fields that are supposed to have views on such matters do not also join in to form a larger chorus of voices. In this sense, and for this reason, choosing to be silent, or indifferent, or “too busy” to take a stand on this IS making a choice — that is, one of indifference.
We believe that those who understand the ethical dimensions of climate change have a duty to speak up strongly because with knowledge comes responsibility.
II. How this Must Be Done
Now, one important reservation needs to be made, however, at this point. We believe that identifying the ethical issues entailed by climate change arguments will lead to three possibilities and all need to acknowledge this:
One, on some issues there will be an overlapping consensus among diverse ethical theories about what should be done. For example, no nation or individual may deny, given what is now indisputable about the threat of climate change even if some uncertainties about actual impacts are acknowledged, that they have immediate obligations to others to reduce their emissions to their fair share of safe global emissions. We believe all ethical systems and views require this. Yet nations are frequently acting as if only their national self-interest counts. And fewer individuals have recognized their duties on this. (A matter that we expect to write a lot about in the near future.) Particularly in regard to the assertion that nations, sub-national governments, organizations, businesses and individuals have duties and responsibilities to others we need people of conscience to speak out.
Many commentators to ClimateEthics argue that since people are self-interested beings, it is more important to make arguments in support of climate change based upon self-interest rather than ethical arguments. Some go so far to assert that people don’t care about ethics and therefore only self-interest-based arguments should be used to convince people to enact domestic climate change legislation. In other words, they argue:”get real” only self-interest arguments matter.
Almost all arguments in the United States in support of climate change policies have been different self-interest based arguments such as climate change policies will protect the United States against adverse climate caused damages in the United States, create good green jobs, or are necessary to prevent national security risks to the United States that might be created if millions of people become refugees fleeing diminished water supplies or droughts that are adversely affecting food supplies. There are no known politically visible arguments being made in the United States that argue that the United States should reduce its greenhouse gas emissions because it has duties, obligations, and responsibilities to others. In particular, there has been no coverage of the specific ethical arguments for climate change legislation in the mainstream media except with a very few infrequent exceptions.
More specifically, when opponents of climate change policies make self-interest based arguments against the adoption of policies such as cost to the United States, there are no follow-up questions asked by the press about whether those who argue against climate change policies on grounds of cost to the United States are denying that the United States has duties or responsibilities to those outside the United States to prevent harm to them
.
Now ClimateEthics agrees, of course, that if the consensus view of climate change science is correct, enlightened self-interest would support strong climate change policies. As an example, most economists now support action on climate change because they believe the costs of doing nothing are greater than the costs of taking action. In fact, there are many reasons why enlightened self-interest would support action on climate change. Yet what we explore here is not whether enlightened-self interest supports climate change policies, of course it does, but whether self-interest arguments are actually stronger than ethical arguments. Although the conclusions reached in this post are initially counter-intuitive, we here explain why ethical arguments are in some ways much stronger arguments than self-interest based arguments and the failure to look at climate change policies through an ethical lens has practical consequences. This, as we shall see, is particularly true of arguments made against climate change policies. And so ethical arguments may be no stronger then self-interest based arguments for some things, but they are actually indispensable for understanding what is wrong with certain arguments made against adopting climate change policies.
In fact, ClimateEthics believes that an appeal to self-interest alone on climate change, a tactic followed both by the Clinton and Obama administrations for understandable reasons, has been at least partially responsible for the failure of the United States to take climate change seriously. We have written about this in some detail at Climate Ethics in and entry entitled “Having We Been Asking the Wrong Questions Scientists.?”
We would like now to explain in greater detail why taking the ethical reasons for support of climate change policies off the table in the debate about climate change is tantamount to a soccer team unilaterally taking the goalie out of the net. In other words, a case can be made that the ethical arguments are actually much stronger than self-interest based arguments at least in some very important ways. Therefore the failure to make the ethical arguments for climate change policies should be a concern because such failure has practical consequences.
Over the last two months the U.S. Congress has been engaged in a great operatic drama over what many have called the worst environmental disaster in U.S. history: the BP Gulf oil spill. Last week U.S Congressman angrily grilled BP CEO Tony Hayward about the causes of the disaster and BPs inability to shut off the oil flow. As this took place, the brown and orange slick continued its daily assault on fisheries, birds, and livelihoods.
Although oil leaking from the Deepwater Horizon drilling platform site may in fact be creating the greatest environmental and economic harm in U.S. history so far, there is new evidence that another looming environmental problem is likely to produce far worse environmental and economic impacts not only for the United States but particularly for some of the poorest people around the world. It is also a problem about which the U.S. Congress has done nothing for twenty years: human-induced climate change.
While the US focuses on the Gulf tragedy, climate change causing greenhouse gases continue to accumulate in the atmosphere at ever more dangerous rates. This past week the U.S. National Oceanic and Atmospheric Administration (NOAA) announced that by the end of May atmospheric concentrations of the chief greenhouse gas CO2 had reached an all-time high for at least 2.1 million years, 392.94 parts per million (ppm).
NOAA also announced that May continued a streak that is making this year, 2010, the hottest year on record so far from January through the end of May. Globally the May temperatures was 0.99°F above the 20th century average of 61.3° making it the hottest May on record.
As the globe has been experiencing record heat during the spring of 2010, floodwaters that have been predicted by climate change science are wreaking havoc in many locations world-wide. Disastrous flooding was experienced this spring in France where flash floods hit the back hills of the French Riviera and turned streets into rivers of surging, muddy water. The death toll from the flooding has risen to 25. In Myanmar and Bangladesh, floods and landslides triggered by incessant monsoon rains have killed more than 100 people. China has also experienced devastating flooding this year as well as Brazil. In the United States, flooding in Texas, Nebraska and Wyoming has caused massive damage to farms and homes. Although science cant say that all of these flooding events are directly attributable to human-causation, this flooding is predicted by climate change science.
Climate change not only threatens more people, animals, and ecological systems around the world than the Gulf spill; it promises to be a problem that will continually wreck havoc for centuries while harming the world’s poorest and most vulnerable people with drought, floods, killer storms, rising sea levels, and vector borne disease.
BP may shut down the oil gusher in the Gulf by the end of the summer, yet the harms from human-induced climate change will likely plague the world for centuries. While the threat from the BP gusher to the wild life in the Gulf is huge, the threat to people, animals, and ecological systems from climate change is much larger.
While it is proving difficult to shut down the oil flow from the Deepwater Horizon site, the magnitude of greenhouse gas emissions reductions needed to prevent dangerous climate change is truly civilization challenging. This is so because the world will need to reduce global greenhouse gas emissions from current levels by 80% or greater by the middle of this century to prevent catastrophic climate change as greenhouse gas emissions increase world wide increase at 2% per year under current trends.
Yet, some of the members of the U.S. Congress that are outraged at BP have been resisting meaningful action on climate change. In fact the U.S. Congress has been a barrier to responsible U.S. climate change action since the early 1990s.
There are a few things in common about the Gulf spill and climate change. One lesson of the Gulf oil spill that is an ominous warning about climate change is that the Deepwater Horizon disaster demonstrates that what are often initially believed to be low probability, in fact unforeseeable, catastrophic impacts do happen. (See article on unforseeability) Although even more optimistic predictions of climate change impacts are disastrous for some of the world’s most vulnerable people, the upper end of possible human-induced temperature increases in this Century of 5 to 9 o C will be catastrophic and perhaps unimaginable for the world.
This post identifies twenty questions that the US press has failed to ask opponents of proposed US climate change policies that should be asked if climate change raises civilization challenging ethical issues.
To understand why these questions should be asked, it is first necessary to review the kinds of arguments that have usually been made in opposition to US climate change policies, programs, and legislation and why these arguments fail to deal with the profound ethical questions raised by the threat of human induced climate change.
Since international climate change negotiations began in 1990, the United States has yet to adopt meaningful greenhouse gas emissions reduction legislation For almost 20 years arguments against US climate change legislation or US participation in a global solution to climate change have been made that have almost always been of two types.
By far the most frequent arguments made in opposition to climate change policies are economic predictions of various kinds such as claims that proposed climate change legislation will destroy jobs, reduce GDP, damage US businesses such as the coal and petroleum industries, or increase the cost of fuel. A variation of this argument is that the United States should not adopt policies on climate change until other nations such as China take steps to reduce their emissions because if the United States acts and other nations don’t reciprocate this will harm the US economy.
The second most frequent argument made by opponents of climate change policies are assertions that governments should not take action on climate change because adverse impacts have not been sufficiently scientifically proven. These arguments range from assertions that what is usually called the “main-stream” scientific climate change view is a complete hoax to the milder assertions that the harsh climate change impacts on human health and the environment predicted by the Intergovernmental Panel on Climate Change and other climate change researchers are unproven.
Both the economic and scientific arguments against climate change policies implicitly argue that climate change policies should be opposed because they are not in the US national interest.
The responses of advocates of US climate change policies to these arguments are almost always to take issue with the factual economic and scientific conclusions of these arguments by making counter economic and scientific claims. For instance, in response to economic arguments opposing climate change legislation, proponents of climate change action usually argue that climate change policies will create jobs or are necessary to develop new energy technologies that are vital to the health of the US economy in the future. In responses to the lack of scientific proof arguments, climate change advocates usually stress the harsh environmental impacts to people and ecosystems that climate change will cause if action is not taken or argue that climate change science is settled. In other words, advocates of climate change action, respond to claims of opponents to climate change programs by denying the factual claims of the opponents.
By simply opposing the factual claims of the opponents of climate change, the advocates of climate change policies are implicitly agreeing with the assumptions of the opponents of climate change action that greenhouse reduction policies should not be adopted if they are not in national self-interest.
Yet, climate change is a problem that clearly creates civilization challenging ethical issues. By ethics is meant the domain of inquiry that examines claims that given certain facts, actions are right or wrong, obligatory or non-obligatory, or when responsibilities attach to human activities.
If nations or individuals have ethical obligations, they are likely to have duties, responsibilities, and obligations that require them to go beyond consideration of self-interest alone in making decisions. And so, if climate change raises ethical considerations, governments may not base policy decisions on self-interest alone.
Given this, one might ask what aspects of climate change raise ethical questions. In fact there are several distinct features of climate change call for its recognition as creating civilization challenging ethical questions.
First, climate change creates duties because those most responsible for causing this problem are the richer developed countries, yet those who are most vulnerable to the problem’s harshest impacts are some of the world’s poorest people in developing countries. That is, climate change is an ethical problem because its biggest victims are people who can do little to reduce its threat.
Second, climate-change impacts are potentially catastrophic for many of the poorest people around the world. Climate change harms include deaths from disease, droughts, floods, heat, and intense storms, damages to homes and villages from rising oceans, adverse impacts on agriculture, diminishing natural resources, the inability to rely upon traditional sources of food, and the destruction of water supplies. In fact, climate change threatens the very existence of some small island nations. Clearly these impacts are potentially catastrophic.
The third reason why climate change is an ethical problem stems from its global scope. At the local, regional or national scale, citizens can petition their governments to protect them from serious harms. But at the global level, no government exists whose jurisdiction matches the scale of climate change. And so, although national, regional and local governments have the ability and responsibility to protect citizens within their boarders, they have no responsibility to foreigners in the absence of international law. For this reason, ethical appeals are necessary to motivate governments to take steps to prevent their citizens from seriously harming foreigners.
And so if climate change raises civilization challenging ethical questions which imply duties, responsibilities, and obligations what questions should the press ask opponents of climate change policies when they make economic and scientific arguments against climate change policies?
I. Introduction
If climate change must be understood as a civilization challenging ethical problem, what can be said about the positions taken by governments and results achieved at the recently concluded Copenhagen conference?
To evaluate what happened in Copenhagen one must understand that the Copenhagen meeting was only the last in almost two decades of meetings that have failed to achieve a global solution to climate change. Copenhagen was the 19th meeting of governments from around the world that have been meeting every year since 1990 to forge a comprehensive climate change regime. Copenhagen was also the 15th conference of the parties (COP-15) since the United Nations Framework Convention on Climate Change (UNFCCC) came into effect in 1994. (UN, 1992)
For more than twenty years some nations have been taking positions on climate change that raise serious ethical concerns. Copenhagen meeting was no exception. However, as we saw in a prior ClimateEthics post, there were two issues that arose with a new force in Copenhagen. They were the intensity and frequency of calls for: (a) global justice, and (b) increased funding for adaptation programs in vulnerable developing countries. See, ClimateEthics, Two Climate Change Matters Move To Center Stage In Copenhagen With Profound Implications for Developed Nations: Ethics and Adaptation, http://climateethics.org/?p=331.
Yet, at the conclusion of the Copenhagen conference, as we shall see, little was accomplished in response to these issues or the other climate change disputes that have now plagued climate negotiations for almost two decades. Although, as we shall see, some have pointed to a few positive Copenhagen outcomes, most observers have judged COP-15 to be a disaster.
This post begins with an analysis of what actually happened in Copenhagen and contains the following sections:
• The path to the Copenhagen Accord
• Arguments about whether Copenhagen was a disaster or a positive step forward.
• Analysis of the “disaster-step forward” controversy
• Ethical analyses of the Copenhagen Accord
• Climate change ethics after Copenhagen II. The Path To The Copenhagen Accord
The Copenhagen conference took place from December 7-19, 2009. Copenhagen was intended to be the culmination of a two-year negotiating process that was agreed to in Bali, Indonesia, in December 2007.
In 1990 negotiations began that led in 1992 to opening for signature and ratification of the UNFCCC. This treaty itself does not contain binding greenhouse gas (GHG) emissions limitations for countries but nevertheless includes numerous other binding national climate change obligations.
To understand the significance of what happened in Copenhagen, it is necessary to understand the goals and objectives for an international climate regime that were originally set out in the UNFCCC. Among other things, for instance, the parties to the UNFCCC agreed that: (a) They would adopt policies and measures to prevent dangerous anthropogenic interference with the climate system, (b) Developed countries should take the first steps to do this, and (c) Nations have common but differentiated responsibilities to prevent climate change, (d) Nations may not use scientific uncertainty as an excuse for not taking action, and (e) Nations should reduce their GHG emissions based upon “equity.” (UN, 1992) As we shall see, some national proposals in Copenhagen, seventeen years after the UNFCCC was agreed upon, failed to abide by many promises made by governments in the UNFCCC.
As of December 2009, the UNFCCC had 192 parties, a number that includes almost all countries in the world including the United States which ratified the UNFCCC in 1994.
The UNFCC is a “framework” convention because it has always been expected that additional requirements would be added to the framework in updates that are known as “protocols” or in annual decisions of the conferences of the parties.
The first major addition to the UNFCCC was the Kyoto Protocol which was negotiated in 1997 because the international community had been convinced by emerging climate change science that developed nations needed to be bound by numerical emissions reductions targets. The Kyoto Protocol entered into force on February 16, 2005 and currently has 190 parties. The United States is the only developed country that never ratified the Kyoto Protocol.
Under the Kyoto, Protocol, the developed countries agreed to reduce their overall emissions of six greenhouse gases by an average of 5.2% below 1990 levels between 2008-2012. The developing countries had no binding emissions reductions obligations under Kyoto.
The Copenhagen negotiations were necessary because the emissions reductions obligations of developed countries set out in the Kyoto Protocol expire in 2012.
At climate negotiations at COP-13 in Bali, Indonesia in 2007, parties to the UNFCCC agreed to replace the Kyoto Protocol with an agreement that would create a second commitment period under the UNFCCC and would include binding emissions reductions for developed countries and new programs on adaptation for developing countries, deforestation, finance, technology transfer, and capacity building. This agreement is referred to as the Bali Roadmap which also called for articulating a “shared vision for long-term cooperative action,” including a long-term global goal for emission reductions.
The Bali decision also recognized that developing countries could make contributions to solving the climate change through the development of Nationally Appropriate Mitigation Actions (NAMAs), that is climate change strategies for developing countries. The NAMAs, however, would not constitute binding emissions reduction requirements for developing countries in contrast to the binding obligations of developed countries in the Kyoto Protocol that would be further developed in Copenhagen.
At Bali the parties also agreed on a two-year negotiating process to achieve the objectives of the Bali Roadmap. Under this action plan, nations would proceed on two negotiation tracks. One under the UNFCCC and the other under the Kyoto Protocol. The first track was know by the acronym “AWG-KP,” standing for the Ad hoc Working Group on the Kyoto Protocol. The second track was referred to as “AWG-LCA,” standing for the Ad hoc Working Group on Long-term Cooperative Action. The Bali agreement also included a deadline for concluding these negotiations in Copenhagen in December of 2009.
Intense negotiations in preparation for Copenhagen took place during the two years between Bali and Copenhagen including four separate meetings in 2009 alone. In these deliberations, many contentious issues surfaced. Among other things, these disputes included particularly strong disagreements about the magnitude of developed country emissions reduction commitments and institutional arrangements and funding amounts for financing developing country needs for technology cooperation, adaptation, reducing emissions from deforestation, and capacity building.
Although some progress was made on a few issues in the two year lead-up to Copenhagen, little progress was made on the major issues and particularly on commitments for GHG emissions reductions and funding for adaptation, deforestation programs, and technology transfer.
It is not only high emitting nations and corporations that are ignoring the ethical problems with cost-based arguments against climate change policies. Some environmental NGOs usually fail to spot the ethical problems with arguments made against climate change policies based upon the cost or reducing ghg emissions to the emitters. Again and again proponents of action on climate change have responded to economic arguments against taking action to reduce the threat of climate change by making counter economic arguments such as climate change policies will produce new jobs or reduce adverse economic impacts that will follow from the failure to reduce the threat of climate change. In responding this way, proponents of climate change policy action are implicitly confirming the ethically dubious notion that public policy must be based upon economic self-interest rather than responsibilities to those who will be most harmed by inaction. There is, of course, nothing wrong with claims that some climate change policies will produce jobs, but such assertions should also say that emissions should be reduced because high-emitters of ghgs have duties and obligations to do so.
